TRANSACTIONS OF THE SECTIONS. 159 
is understood by us, the idea of immorality being wholly absent from the minds of 
such peoples. ‘This is proved by the fact that it is only under particular conditions 
that those actions are disapproved of. The belief entertained by the person who 
suffers that theft and cognate actions are “wrong,” is due to the idea of personal 
right, arising from the activity of the instinct of self-preservation, Interference 
with the “property” thus acquired would be resented as being wrong, and by 
association the idea of right in connexion with such property would instinctively be 
formulated, and would ultimately be transferred to others possessing similar pro« 
perty. It is owing to the fear of retribution that actions originally viewed as indif- 
ferent come to be treated as immoral. All primitive peoples recognize the “ rights 
of the dead,” the neglect of which they believe will bring on them the wrath of the 
denizens of the spirit-world. This belief gives rise to the idea that it is a duty to 
do what the spirits are supposed to require ; and if by any means they are thought 
to disapprove of murder, adultery, and theft, these actions will come to be viewed as 
immoral. Butas the moral attributes ascribed to the Gods are merely the reflex of the 
minds of their worshippers, the moral advance must first have been made by man}; 
and probably this would be by the influence of some priest or chief, superior to his 
fellows, who sought to ameliorate their social condition. The negative virtues would 
be developed the soonest, but the active virtues of benevolence would ultimately be 
recognized. These are founded on the social affections, which can be traced back 
to the maternal instinct, if not still further to the sexual instinct which accompanies 
that of self-preservation with animals even of the lowest grade. The union of these 
instincts forms the true basis of morality. The reference to the instinct of self- 
preservation is requisite to supply the notion of “right,” which is wanting to Mr. 
Darwin’s theory of morals, as well as to the phase of utilitarianism of which 
Mr. Herbert Spencer is the exponent. 
Oe 
On Irish Crannogs and their Contents. By W. F. Waxeman. 
The word “crannog,” derived from the Irish word crann, a tree, means a wooden 
edifice. The Irish crannog was simply an island, altogether or partly artificial, 
circular or oval in form, the margin strongly staked with piles of timber, and the 
whole enclosed by rows of palisading. Within the enclosure were usually one or 
more log-houses. The boats used by the crannog builders were generally of great 
length, very narrow and shallow, and formed out of a single oak tree. The author 
believes that in not a few instances the islands may be referred to the Neolithic 
age, and in many cases to the bronze period. Nevertheless some of the crannogs 
were occupied ap to recent times, and were frequently used by the makers of pot- 
teen, or illicit whisky. 
— 
On a Leaf-wearing Tribe on the Western Coast of India. 
J By M. J. Waxnovse. 
The author described the Koragors from observations made when posted at 
Mangalore. These Koragors are a remnant of an aboriginal slave-caste, now num- 
bering only afew hundreds. One of their distinctive peculiarities is that the women 
wear aprons or screens of woven twigs and green leaves. Formerly both sexes 
wore these aprons for clothing; but the custom is now confined to the women, and 
is useless, since itis worn over the clothes. It furnishes, however, a curious instance 
of how what was once a badge of degradation may survive as a cherished observance; 
for it is now considered that it would be unlucky to leave off these eprons. In spite, 
however, of this belief, the custom appears to be dying out. 
